Luther on Children at the Table

Martin Luther said many fine and provocative things with which we should disagree. But with the following word about children at the Table of the Lord paedobaptists ought not to disagree:

When in 1 Corinthains Paul said that a man should examine himself, he spoke only of adults because he was speaking about those who were quarreling among themselves. However, he doesn't here forbid that the sacrament of the altar be given even to children (Vol. 54, Luther's Works, p. 58).

Luther seems consistent biblically and theologically with his paedobaptist stance. So why do so many paedobaptists today act like credobaptists when it comes to the Supper?

Two Covenants in Deuteronomy?

Two texts in Deuteronomy have given me pause over the years, even puzzled me. They are Deut. 5:2-3 and 29:1. And the pause and puzzlement surround this question: Are two covenants to be understood, or one? Often it is stated that what we see here is covenant renewal. So the covenant "besides the covenant . . . made with [Israel] at Horeb" (29:1) is not a different covenant, but the same, only refreshed, as it were. This may be true, but I'm not sure yet. I'm not convinced. The language sounds stronger than that of renewal. And, look closely, the text does not call the covenant made with the present generation a renewed covenant. It almost sounds like old versus new covenant language.

So what's going on here? I'm not sure yet, but I raise this question. And wait for light from above. It seems that there are already—here in Deuteronomy—intimations of the inadequacy and impermanence of the old covenant and the expectation of a new. This should not surprise anyone either. For, after all, the law-covenant does not nullify the covenant promise to Abraham. Paul points this up in Galations 3 as immensely important. But, as I said, I wait for more light. And I acknowledge that the standard view may well be right.

The Sovereign Spirit Blows Where He Wills

In recent weeks, both in sermons and in my reading, I have bumped up against John 3. Or, more aptly, John 3 has met me like a mighty rushing wind. And one truth in particular is on me, not least because I'm aware personally and culturally of how little we get this, we who try to manage and domesticate the absolutely sovereign and free God in countless ways. Without success, of course. He is God. He is the Lord. He does as he pleases. And none forces his hand.

Here's a word about a word from Jesus in John 3 from Thomas Brooks: "The Spirit is free in the works of conversion, and, as the wind, he blows when, where, and how he pleases" (Precious Remedies Against Satan's Devices, p. 225).

The Mutual Funds of Missions Funding

Here's a cut-to-the-chase, no-nonsense post on missions with all sorts of sound thinking (even if offensive). I've thought similar things almost all by my lonesome for years (though I couldn't articulate it all half so well as it is articulated here). Have a look. Do we need to rethink missions, oh evangelical? I'd answer: "Yes! Yes! and Yes!" (While jumping up and down on my head, blue in the face, trying to get someone's attention.) I'd love to see our missionaries looking less haggard on furlough. And I'd love to see our missionaries more equipped, qualified, and backed to do the work to which they've been called. Wouldn't you?

Faith Overcomes the World

How does one overcome the power of sin, the seduction of Satan, the worldliness of the world, and the onslaught of hell? Thomas Brooks answers:

It is only faith in Christ that makes a man triumph over sin, Satan, hell, and the world (1 John 5:4). It is only faith in Christ that binds the strong man's hand and foot, that stops the issue of blood, that makes a man strong in resisting, and happy in conquering. Sin always dies most where faith lives most. The most believing soul is the most mortified soul. Ah! sinner, remember this, there is no way on earth effectually to be rid of the guilt, filth, and power of sin, but by believing in a Saviour. It is not in resolving, it is not complaining, it is not mourning, but believing, that will make thee divinely victorious over that body of sin that to this day is too strong for thee, and that will certainly be thy ruin, if it be not ruined by a hand of faith (Precious Remedies Against Satan's Devices, p. 220).

Resolutions are good, but they often fail. Our resolve often proves powerless, but faith overcomes the world.

Resolved

Here's my last post on Edwards' Resolutions (for now). I love this man's intensity. Oh Lord, give me some of that man's spirit!

61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it—that what my listlessness inclines me to do, is best to be done, etc.

62. Resolved, never to do anything but duty; and then according to Eph. 6:6-8, do it willingly and cheerfully "as unto the Lord, and not to man; knowing that whatever good thing any man doth, the same shall he receive of the Lord."

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.

—Works of Jonathan Edwards, vol. 16, pp. 753-759.

Evangelical: A Cultural, not a Theological, Term

Usage governs meaning. The semanticists and lexicographers agree. Given that this is so, and given that evangelical no longer means what it once did, it is high time to live with the fact that it is merely, by and large, a cultural, not a theological, term. It's merely descriptive of a vague and amorphous culture that is not theologically defined. For my part, I can no longer consider myself an evangelical. It doesn't mean anything. I'm happy with reformed evangelical, however, as that delimits what is meant by evangelical. Of course I'm showing my hand here. And I think we all should. Open statement of the truth is apostolic (2 Cor. 4:2).

It seems to me that the orthodox, if they want to hang on to the term (and there is good reason for doing so), would do well to add a delimiting descriptor before evangelical, such as reformed evangelical. And I also think that all would do well to become reformed evangelicals and self-consciously confessionally stand in the line of that rich heritage, embracing confessionally the riches and blessings of the Reformation. (Yes, I'm grinning.)

Sensuality and Covetousness: Like Hand in Glove

Rob Bell is a false teacher. He has clearly perverted the Gospel of the grace of God. And this did not start, by the way, with his teaching about the absence of a populated hell.

Now given that he is a false teacher, although he is garbed in light, the deeds of darkness are doubtless manifest there (or soon will be). In particular, there is undoubtedly sensuality and covetousness in Rob Bell, which fit false teachers like hand in glove. See 2 Peter and Jude. If such perversion and ungodliness have not yet been uncovered, wait a while. Without repentance those filthy deeds of the flesh will be unmasked, and those who see him as an angel of light will see him that way no more (hopefully).

But the prayer of the Church ought to be that God would grant Bell repentance leading to a knowledge of the truth, delivering him from the snare of the devil (2 Tim. 2:24-26). However, let it be said with Paul, if anyone does not love the Lord Jesus, let him be anathema (1 Cor. 16:22).

Resolved

Yet another round of resolutions from Edwards:

58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness, and benignity.

59. Resolved, when I am most conscious of provocations to ill-nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times.

60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination.

—Works of Jonathan Edwards, vol. 16, pp. 753-759.

Resolved

Here are two more from Edwards' Resolutions, which devastate me, especially as I consider the way I dishonored my parents as a child and young man. And so I pray: "O God, remember not the sins of my youth, and instruct this sinner in the everlasting way, according to your steadfast love and for the sake of your goodness."

46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eye: and to be especially careful of it, with respect to any of our family.

47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so (Works of Jonathan Edwards, vol. 16, pp. 753-759).

"Remember not the sins of my youth or my transgressions; according to your steadfast love remember me, for the sake of your goodness, O LORD! Good and upright is the LORD; therefore he instructs sinners in the way!" (Ps. 25:7-8).

Republocrat

I just finished Carl Trueman's book Republocrat. It's a good book for those who look to Fox News or MSNBC (or the like) for their politcal nourishment. Otherwise, it's not all that helpful or insightful. Where it is helpful is in giving an outsider's perspective on American politics (Trueman is a British Christian). But any Christian who reads his Bible, and believes what is says, will not find himself Trueman's target.

The Beginning and End of Marriage

Doug O'Donnell's exposition of Mt. 19:1-12 last Lord's Day offers exemplary careful and balanced instuction on an emotionally and existentially charged topic. The teaching points in the direction of holy and wise love regarding marriage matters and, above all, points toward seeking the things of the kingdom. Doug expounds with sensitivity and care Jesus' teaching on the perpetually relevant and difficult issue of divorce. In my judgment, Doug's view about the weightier matters of the law in relation to divorce exhibits sound biblical balance and maturity. And this relation probably needs to be thought about and taught more, lest we find ourselves among the loveless and merciless legalists.

Gospel-Centered Preaching and Pastoring

Pastor Jay Thomas has begun a series on Colossians at his new post, Chapel Hill Bible Church. The sermons flowing from this ministry will doubtless prove to be a great resource beyond the local church in which they are first preached.

Congratulations Jay on your new assignment! And may the Lord multiply and increase his Word in your midst and beyond through many years of fruitful ministry—filling the earth with the glory of the Lord as the waters cover the sea.

The church's website provides biographical bits about Jay and Rebecca. You may also want to see the twelve priorities that shape Jay's life and ministry.

Hosea and Amos: Root and Fruit

How are the books of Hosea and Amos related? Both prophets ministered in the eighth century B.C. Both spoke into the northern kingdom a message of impending judgment. Yet their messages—to the same target audience—were quite different, at least in emphasis. So how are they related? In the literature on the book of the twelve, known to most more familiarly as the minor prophets, it is has been suggested that Hosea and Amos are related and perhaps never circulated independently. The Septuagint (the Greek translation of the Old Testament) has Amos after Hosea, not Joel, as in the Masoretic text (the standard text of the Hebrew). So how shall we their think of their relation?

I suggest that we see them related as root and fruit. Hosea strikes at the corrupt root in Israel, namely, idolatry. The people had played the whore with foreign deities. And Amos strikes at the corrupt fruit of social injustice and oppression. The culturally elite and wealthy walked all over the poor commoner. Now do you see the connection? Root and fruit. Idolatry always has social consequences.

May Hosea and Amos speak anew to us today, those of us who all too easily separate root and fruit.

Resolved

I'm still enjoying Edwards' famous Resolutions. Here are two more I find stirring:

40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking.

43. Resolved, never henceforward, till I die, to act as if I were anyway my own, but entirely and altogether God's. . .

—Works of Jonathan Edwards, vol. 16, pp. 753-759.

Collective Bargaining

Here's a biblical take on collective bargaining from Doug Wilson.

Self-seeking Blinds the Soul

From Thomas Brooks' Precious Remedies Against Satan's Devices:

Self-seeking blinds the soul that it cannot see a beauty in Christ, nor an excellency in holiness; it distempers the palate, that a man cannot taste sweetness in the word of God, nor in the ways of God, nor in the society of the people of God. It shuts the hand against all the soul-enriching offers of Christ; it hardens the heart against all the knocks and entreaties of Christ; it makes the soul as an empty vine, and as a barren wilderness: 'Israel is any empty vine, he bringeth forth fruit to himself (Hos. 10:1). There is nothing that speaks a man to be more empty and void of God, Christ, and grace, than self-seeking. The Pharisees were great self-seekers, and great undervaluers of Christ, his word and Spirit. There is not a greater hindrance to all the duties of piety than self-seeking. Oh! this is that that keeps many a soul from looking after God and the precious things of eternity. They cannot wait on God, nor act for God, nor abide in those ways wherein they might meet with God, by reason of self (p. 189).

Incidentally, it is obvious that Brooks lived in primitive times. The masses, at that time, were not enlightened by the modern doctrine of self-esteem. But had Brooks lived in our enlightened times, how might he have put his instruction?

So let's meditate upon Phil. 2:3-11. And be doers of the word and not hearers only, deceiving ourselves (Jas. 1:22).

A Lie is like a Snowball

Sunday afternoon rest and refreshment often includes some jovial reading in Luther's Table Talk. If for no other reason than that the reading is immensely fun, Table Talk ought to be read widely (especially by tight-shoed and clean-nosed religious folk). Here's a picturesque Lutheran point, free of charge:

"A lie is like a snowball. The longer it is rolled on the ground the larger it becomes" (No. 342).

(Feel free to reuse without acknowledging your source. He's dead, and wouldn't have minded anyway.)

Resolved

Here are some of Edwards' resolutions on speech and self-control.

First, on speech:

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.
31. Resolved, never to say anything at all against anybody, but when it is perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the Golden Rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.
34. Resolved, in narrations never to speak anything but the pure and simple verity.
36. Resolved, never to speak evil of any, except I have some particular good call for it.
70. Let there be something of benevolence, in all that I speak.

And on self-control:

20. Resolved, to maintain the strictest temperance in eating and drinking.
39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no: except I as much question the lawfulness of the omission.
56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.

(Works of Jonathan Edwards, vol. 16, pp. 753-759)

Resolved

Still more resolutions from Edwards' justly famous Resolutions, which he wrote at age nineteen:

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.
30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.
44. Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it.

Oh that God might raise up more teenagers like this!

Satan's Coming Assaults

"In a calm, prepare for the storm" (Thomas Brooks, Precious Remedies Against Satan's Devices, p. 181).

A Heart of Perfect Forgiveness

Here now is a stellar exposition of Matt. 18:21-35: A Heart of Perfect Forgiveness. Stellar, I say, mainly because it simply gets at the heart of the matter, a matter which is always relevant for all of us who know incalculable mercies in Christ and who still sin and get sinned against. Forgiveness is a going concern and need. Day by day. Both ways, up and down, left and right. So thank you, Lord Jesus, for this parable mediated through one of your gifts to the Church.

Another reason to listen to this sermon: here's a preacher, a Neanderthal one might think, who still believes what Jesus actually said about hell. Hell is real, friends. And we need to reckon with Jesus' words in this regard far more than we're wont to do. From time to time we ought to find ourselves sick to our stomachs and shedding tears as we consider the doctrine of hell and all those heading there. This is serious. Words cannot do the doctrine and reality justice. Eternal torments, eternal wrath, eternal misery. Forever and ever, without relief, no letting up. Horrific I say! Unbearable! And this is the lot of all who do not recieve the forgiveness of God in Christ and extend it to others. Oh let us heed this merciful word and get serious! God help us, have mercy on us.

Riches and Honor were Nothing to Him

From McIntyre's The Hidden Life of Prayer:

"Pius IV, hearing of Calvin's death, exlaimed: 'Ah, the strength of that proud heretic lay in this, that riches and honour were nothing to him'" (106).

Storms Beneath Our Feet, Sky Above All Blue

In a recent post I mentioned McIntyre's book The Hidden Life of Prayer: The life-blood of the Christian. Chapter 7 is called "The Hidden Riches of the Secret Place." There, one benefit of secret prayer that McIntyre notes is that "prayerfulness produces a singular serenity of spirit" (105). He continues:

When one looks into the quiet eyes of him that sitteth upon the throne, the tremors of the spirit are stilled. Pharaoh, king of Egypt, is but a noise; and the valley of the shadow of death is tuneful with songs of praise. Storms may rave beneath our feet, but the sky above is blue. We take our station with Christ in heavenly places; we dwell in the Sabbath of God.

'Here I lie,' said Thomas Halyburton when his death-hour was drawing near, 'pained without pain, without strength yet strong.' Seguier, a French Protestant, who was sentenced to death, was mockingly asked by one of his guards how he felt. He replied, 'My soul is as a garden, full of shelter and fountains.'

May we know that secret place so that in the day of our dying we shall be serene and assured within, ready to glorify God in death. The Hidden Life of Prayer is available at amazon. Take up, and read!

Resolved

More resolutions from Edwards' Resolutions:

9. Resolved, to think much on all occassions of my own dying, and of the common circumstances which attend death.
10. Resolved, when I feel pain, to think of the pains of martyrdom and of hell.
17. Resolved, that I will live so as I shall wish I had done when I come to die.
18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

In our day, we do the exact opposite of what Edwards was trying to do in resolutions nine and ten. We don't like bad feelings that attend such thoughts. And they seem rather morose to us. However, this was Puritan wisdom, and wisdom indeed (Ps. 90:10, 12). At least Moses would have agreed with Edwards (or maybe Moses informed Edwards' thinking; I'm taking an OT criticism class right now, and I'm a bit muddled on the direction of these things).

A side bar: Just think about what the psychologists and psychiatrists (the modern day religious intelligentsia) could say today of someone like Edwards. He was probably pathological from his birth, certainly from his "conversion" onwards.

Resolved

From Jonathan Edwards' Resolutions:

4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.
7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

This young man was serious. And as a biographer once noted of him, it appears that Edwards really did aim at keeping, and in measure did keep, his seventy resolutions, written as a young man, all the way to the end.

The Value of Trials

Here's a little poem I rather like, recorded in The Hidden Life of Prayer: The life-blood of the Christian, by David McIntyre:

Trials make the promise sweet,
Trials give new life to prayer,
Trials bring me to his feet,
Lay me low, and keep me there.

By the way, if you're looking for a good little book to provide instruction for your prayer life, McIntyre's is helpful. It's a simple, short read. Yet it's packed with golden insights.

Little Ones

If you were looking for a pride-flattening message for your swollen self, this O'Donnell sermon should help you become smaller (as I hope and pray is happening to me). Preached last Sunday, based on Matt. 18:1-14, called "Little Ones," this word is health-giving for those of us who, like Nebuchadnezzer, walk in pride. God is able to humble the proud. And God is able to restore our reason, delivering us from the madness of pride.

The word is also a good word about the seriousness of sin, corporately and individually. Sin is deadly and damaging. And these blood earnest words of Jesus are unpacked for faith to respond soberly, seriously, even violently, warring against rebellious hands, feet, eyes. Souls are at stake. Our souls. Baptized souls. Church-going souls. Outwardly tidy and clean, educated and sophisticated middle-American souls. Then following this word, a word which ought to make even the holiest saint tremble, words of comfort, words of joy, words of the Shepherd's never-ending, always pursuing love lift the heart to see the Father's heart, and leave it subdued. And surrounded by angels.

One word about the mechanics of the exposition. Pastor O'Donnell follows the text tightly (always helpful), betraying that he's done some serious homework, instructing most helpfully how the four pericopes hold together, relate, and mutually interpret one another. Enjoy.

Spurgeon on Suffering

The following is from Piper's talk on Charles Spurgeon from the 1995 Bethlehem Conference for Pastors. Spurgeon's words are indented as quotations. Piper's comments start at the far left. My words are in brackets.

[Spurgeon says this about suffering:]

"It would be a very sharp and trying experience to me to think that I have an affliction which God never sent me, that the bitter cup was never filled by his hand, that my trials were never measured out by him, nor sent to me by his arrangement of their weight and quantity" (see note 51).

[Piper comments:]

This is exactly the opposite strategy of modern thought, even much evangelical thought, that recoils from the implications of infinity. If God is God he not only knows what is coming, but he knows it because he designs it. For Spurgeon this view of God was not first argument for debate, it was a means of survival.
Our afflictions are the health regimen of an infinitely wise Physician. He told his students,

"I dare say the greatest earthly blessing that God can give to any of us is health, with the exception of sickness ... If some men, that I know of could only be favoured with a month of rheumatism, it would, by God's grace mellow them marvelously" (see note 52).

51. "The Anguish and Agonies of Charles Spurgeon," p. 25.
52. An All Round Ministry, p. 384.

Begrudge Not Your Sufferings O Child of God

The child of God ought not to begrudge the sufferings sent by his heavenly Father, nor should the child of God merely endure them. They are assigned and apportioned by grace for great and wise and holy purposes from the loving hand of a sovereign covenant God who reigns in pain and pleasure.

Here are some texts that have helped me over the years to think about trials and pain and suffering:

"Before I was afflicted I went astray,
     but now I keep your word" (Ps. 119:67).

"It is good for me that I was afflicted,
     that I might learn your statutes" (Ps. 119:71).

"I know, O LORD, that your rules are righteous,
     and that in faithfulness you have afflicted me" (Ps. 119:75).

God afflicts us in faithfulness for holy ends. Such rock-solid truths ought to raise in our minds the great value and blessing of sufferings. And we also ought to remember that our sufferings are only sanctified as valuable and worthy of prizing on account of the purchase of the blood of the Son of God. His blood purchased that every thing coming the way of the believer works for his good.

So what sufferer who has tasted the goodness of the Lord in appointed pain will not praise him and thank him and honor him on account of it? The suffering of the child of God has been transformed by the cross and crown of Christ. And I bless and praise my Father whose rod is pleasant pain. I feel very loved of the Lord because I am a chastened son.

Christians are a Royal Priesthood, Part 3

As promised, here now are ways two through five that Christians offer up spiritual sacrifices to God according to Edwards' exposition of 1 Pet 2:9-10. (Two posts ago I gave the first of five.)

Second, Edwards says:

This spiritual priesthood offers to God the sacrifice of praise. Many of their sacrifices under the law were sacrifices of peace-offerings, which were mostly for thanksgiving and praise. But the spiritual sacrifice of the hearty and sincere praises of a saint, are more acceptable to God than all the bulls, and rams, and he-goats that they offered.

Here Edwards cites Heb. 13:15 and Ps. 50:23, among other texts.

Third, he says:

The next sacrifice which is offered by this spiritual priesthood, is obedience, sincere obedience. The sacrifices under the law did not only represent Christ's satisfying for sin by suffering, but they also represented Christ's obeying in suffering; for the sacrifices under the law were not only for propitiation, but they were for purchasing benefits, and so typified not only the satisfaction, but merit, which was by obedience.

 In this section Edwards cites Rom. 12:1; Ps. 40:6-8; and 1 Sam. 15:22.

O Lord my God, my Light, my Wealth, and my Salvation

After being laid low with some illness of late and feeling sluggish in my walk with God for some time, I recall a few favorite paragraphs outside the Bible. It's from Augustin's Confessions.

Lord, I am your servant, born of your own handmaid. You have broken the chains that bound me; I will sacrifice in your honor. Let me praise you in my heart, let me praise you with my tongue. Let this be the cry of my whole being: Lord, there is none like you. Let them say this and, in answer, I beg you to whisper in my heart, I am here to save you.

Who am I? What kind of man am I? What evil have I not done? Or if there is evil that I have not done, what evil is there that I have not spoken? If there is any that I have not spoken, what evil is there that I have not willed to do? But you, O Lord, are good. You are merciful. You saw how deep I was sunk in death, and it was your power that drained dry the well of corruption in the depths of my heart. And all that you asked of me was to deny my own will and accept yours.

But, during all those years, where was my free will? What was the hidden, secret place from which it was summoned in a moment, so that I might bend my neck to your easy yoke and take your light burden on my shoulders, Christ Jesus, my Helper and my Redeemer? How sweet all at once it was for me to be rid of those fruitless joys which I had once feared to lose and was now glad to reject! You drove them from me, you who are the true, the sovereign joy. You drove them from me and took their place, you who are sweeter than all pleasure, though not to flesh and blood, you who outshine all light yet are hidden deeper than any secret in our hearts, you who surpass all honour though not in the eyes of men who see all honor in themselves. At last my mind was free from the gnawing anxieties of ambition and gain, from wallowing in filth and scratching the itching sore of lust. I begain to talk to you freely, O Lord my God, my Light, my Wealth, and my Salvation (Book IX, Section 1).

Christians are a Royal Priesthood, Part 2

Edwards' second point (see here for the first) in explaining the priestly service of Christians is this: "Secondly, Christians are also a priesthood with respect to their offerings to God." Here he cites 1 Pet. 2:5: "you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ." Well, what are these sacrifices? Edwards lists five ways Christians offer spiritual sacrifices to God.

First, "Christians offer up their own hearts to God in sacrifice: they dedicate themselves to God (Rom. 6:13)." And this happens in two ways: "the first is when the heart is broken for sin. A sacrifice, before it can be offered, must be wounded and slain. The heart of a true Christian is first wounded by a sense of sin, of the great evil and danger of it, and is slain with godly sorrow and true repentance. . . . The second way is when a Christian offers his heart to God, flaming with love. The sacrifice of old was not only to be slain, but to be burnt upon the altar; it was to ascend in flame and smoke, and so to be a sweet savour to God" (Works, vol. 2, Hickman ed.).

In the next and last post in this brief series, I'll post the other 4 ways Christians offer up spiritual sacrifices to God according to Edwards' exposition.

Deep, Wide, Decisive Repentance

Alright! Alright! I repent! I repent! I'll never do it again!

(Actually, in recent weeks I've been trying to turn from that hideous practice, so deeply woven into my typing tendencies, but now enough moral opprobruim has been cast to make my repentance deep, wide, and decisive. Please note the beginning of my repentance in posts of late. My older posts still betray the man I once was. Oh the shame, the shame!)

Christians are a Royal Priesthood, Part 1

Jonathan Edwards (1703-1758) was a great preacher. And his available sermons are a treasure. I'm currently reading one on 1 Pet. 2:9-10. There are three parts: 1) True Christians are a chosen generation; 2) True Christians are a royal priesthood; and 3) True Christians are a holy nation. I'm going to focus in on the second part for a few posts.

The nature of the universal priesthood of all believers is perhaps, oddly enough, neglected among evangelicals. By letting Edwards assist us a little in thinking this matter through, I don't suppose that he's given us anything like a comprehensive view of our priesthood. Yet he highlights some elements that I think we may neglect. The first one, however, I think we largely get, though we could surely grow in our experience and appreciation of this.

Here's the first point under the heading "True Christians are priests of God": "First, Every true Christian is allowed as near an access to God, and as free a use of the sacred things, as the priests were of old." Speaking of the nature of the old covenant, Edwards says: "Agreeably to the nature of that dispensation, there were not those special discoveries of the grace and love of God that are now made, and which invite rather than forbid near access" (Works, vol. 2, Hickman ed.).

But now! Full and free and filial access! (Eph. 2:18).

This High Mountain . . . That Lowly Hill

Last Sunday's New Covenant Church exposition of Matt. 17:1-13, 22-23 by Pastor Doug O'Donnell was a fine exposition. He nailed the details and flow of thought. You may listen to it at the NCC website.

A Clear Head and Warm Heart

As we Christians engage our social, political, and economic landscape, as is right to varying degrees according to gifting, calling, and opportunity, we must keep clear our heads and warm our hearts. There is so much muddle in our world, and the temptation is to slip off the point.

The apostle Peter can help us pilgrims as we move toward the celestial city never feeling at home here till, at length, we arrive at our long-awaited and intensely-desired destination: "Girding up the loins of your mind, being sober-minded, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ" (1 Pet. 1:13); and "fervently love one another from the heart" (1 Pet. 1:22). Now, in case we've forgotten by chapter four, Peter states it still stronger: "Above all, keep fervent in your love for one another" (1 Pet. 4:8). This is no small matter in a world without hope (Eph. 2:12) and where love grows cold (Matt. 24:12).

So, a clear head and warm heart. That's in large measure the Christian's daily focus. Let's be there! Let's live there!

Resolved

Em and I regularly try to do some common reading together for the sake of edifying discussion. This year we're beginning with the Resolutions of Jonathan Edwards. He wrote seventy resolutions while he was nineteen years old, firm determinations of his by which he assessed himself weekly.

He begins the Resolutions this way:

Being sensible that I am unable to do anything without God's help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ's sake.

Reading these never fails to stir up my cold, dull, lifeless, irresolute soul. Here are two that rebuke my indolent soul every time:

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.
6. Resolved, to live with all my might, while I do live.

I groan at what a lazy, irresolute and passionless man I often am. After knowing the glory of God in the face of Jesus Christ so long, yet I still sink again and again into a dull, lifeless frame. Come, Spirit, come. And breath on me anew.

Resist Him in the Faith

Just a reminder (mainly to self) that we are in a cosmic battle, where everything is at stake—including the soul:

"Be sober! Be vigilant! Your adversary the devil prowls around like a roaring lion, seeking anyone to devour. Resist him, firm in the faith, knowing that the same sufferings are being accomplished by your brothers in the world" (1 Pet. 5:8-9).

Piper on his Return from Leave of Absence

I enjoyed reading Piper's thoughts about the leave of absence the Pipers took for eight months. But the portion that left me most encouraged, and even in tears, was this word which says so much about who John Piper is, and why he differs so much from so many other leaders today, and why his example is truly exemplary and worthy of imitation:

Eleven days after I return to ministry, I turn 65. One could look at this two ways: 1) it’s the age most people retire, or 2) it’s the age Winston Churchill became Prime Minister and led England and the Western World to victory over Hitler’s aggression. I find Churchill much more inspiring than retirement.

The whole update may be found at the DG blog.

Jesus' Substitutionary Descent into Egypt

Do you ever find yourself scratching your head about how Matthew uses the Old Testament? It seems to be a common experience. It really should not be as difficult for us to understand as it is. Yet our received methods make it hard for us to handle Scripture biblically.

But here I do not want to take time to discuss how our modernist methods have moved us away from an apostolic and Christ-like handling of Scripture (for that, see Peter Leithart's book Deep Exegesis). I only want to provide a compact understanding of Matthew's usage of Hos. 11:1 in Matt. 2:15 given by William Dumbrell, since it is considered one of the more difficult texts in Matthew's use of the Old Testament:

Matthew's use of Hosea 11:1 (Matt. 2:15) has the sequence [from 11:1-11] in mind. Jesus in an incarnational descent into Egypt undergoes oppression with his people, to whom, although they do not deserve it, the possibility of a second exodus will be granted (The Faith of Israel, 182).

This seems plain. And if one mentally embraces the deep and wide theological structures of Scripture that include Jesus as the new and true Israel and as a second Adam, the representative head of a new humanity and holy nation, the reading is almost facile.

Wencel Bible Memorization Plan 2011

In addition to regularly reading Scripture together, Emily and I have tried to lay up in our memories portions of Scripture together. So we've memorized a handful of psalms, we've been doing Titus together, and we laid hold of Isaiah 53 this past year. This coming year we're planning on doing Ephesians, some psalms, and probably miscellaneous proverbs. Here's the plan:

Jan. & Feb. '11:     Ephesians 1 & Psalm 2
Mar. & Apr. '11:   Ephesians 2 & Psalm 8
May & June '11:    Ephesians 3 & Psalm 32
July & Aug. '11:     Ephesians 4 & Psalm 46
Sept. & Oct. '11:   Ephesians 5 & Psalm 56
Nov. & Dec. '11:   Ephesians 6 & Psalms 128

The Particular Selective Love of God

From Jonathan Edwards' sermon on 1 Pet. 2:9-10, Christians are a Chosen Generation, a Royal Priesthood, a Holy Nation, a Peculiar People:

The electing love of God is singly of every particular person. Some deny a particular election, and say that there is no other election than a general determination, that all that believe and obey shall be saved. Some also own no more than an absolute election of nations. But God did from all eternity singly and distinctly choose, and set his love upon, every particular person that ever believes, as is evident from Gal. 2:20: 'Who loved me and gave himself for me' (Works, vol. 2, Hickman ed., 938).

You'll perhaps notice that Edwards addresses here the same Arminian arguments thrown up today, which still blow away like chaff before the mighty rushing wind of the Word of God.

Wencel Bible Reading Plan 2011

Emily and I have now read the Scriptures together at least three times in our shortly more than three years of marriage. Some portions we've read more. For example, we read the New Testament and Psalms twice while reading the rest of the Old Testament once during our first year of marriage. But each year, thus far, we've gone through the whole of Scripture together.

Now by together I mean that we've been on the same reading plan. We've actually only read about half of the scheduled reading aloud in each other's presence while sitting down together. There are 929 chapters in the Old Testament, 260 in the New Testament, making 1189 total. Maybe we've done about 500 to 600 hundred of these actually together aloud each year, usually in the morning and evening as we start and end our days together in prayer. The sweet effect this has had on our marriage is untold and inestimable. And these have been, without a doubt, some of our sweetest and deepest times together in conversation and reflection and planning and hoping and longing.

Going Home

In 1856, Charles Spurgeon preached a sermon the Sunday before Christmas called "Going Home." In it he prepared his growing church to speak of Christ's salvation at Christmas gatherings through their testimonies of what God had done for them.

Spurgeon had become pastor of New Park Street Church in 1854. The church had 232 members. The membership rose to 4,000 by Christmas of 1856. So Spurgeon prepared the large number of new converts for returning home at Christmas.

Among many practical points of counsel, including "Christmas is suited for sharing the gospel with family and friends," "Don't expect sharing to be easy," and "Tell your story seriously, not flippantly," the most helpful for me was this: "Be alert for one-on-one opportunities to share your story." Spurgeon enlarges on this point:

Do not tell this story to your ungodly friends when they are all together, for they will laugh at you. Take them one by one, when you can get them alone, and begin to tell it to them, and they will hear you seriously. . . . You may be the means of bringing a man to Christ who has often heard the Word and only laughed at it, but who cannot resist a gentle admonition.

HT: Sovereign Grace Ministries' blog

What is Necessary for a Good Prayer

Martin Luther was a man who knew how to pray. And so it is good to listen to his counsel on this matter. It is especially good for those of us who, with undoubtedly virtually every last modern American, scarcely know what it means to be devoted to prayer.

What follows is from the introduction to a sermon Luther preached in 1519 called "On Rogationtide Prayer and Procession":

Two things are necessary so that a prayer is good and so that it is heard. First, we must have a promise or a pledge from God. We must reflect on this promise and remind God of it, and in that way be emboldened to pray with confidence. . . . No one obtains anything from God by his own virtue or the worthiness of his prayer, but solely by reason of the boundless mercy of God. . . . Second, it is necessary that we never doubt the promise of the truthful and faithful God. . . .

Sounds like 1 John 5:14-15. Now meditate on Mk. 11:24; Lk. 11:9-13; Jas. 1:5-8. And pray.

The Greatest Drama Ever Staged

From Dorothy Sayers' The Greatest Drama Ever Staged:

"We are constantly assured that the churches are empty because preachers insist too much upon doctrine—‘dull dogma,' as people call it. The fact is the precise opposite. It is the neglect of dogma that makes for dullness. The Christian faith is the most exciting drama that ever staggered the imagination of man—and the dogma is the drama."

Hebrew Man Is No More

My wife is celebrating that the "Hebrew man" (which name she gave me during intensive Hebrew in the summer) is no more. I've formally finished my studies in Hebrew, having passed the Hebrew competency exam at Wheaton College on Monday and my final on Wednesday. Now the fun stuff begins--Hebrew exegesis!

A word about learning a language. This is undoubtedly a good exercise for anyone to do, not least children. The mental, and even physical discipline, necessary for accumulating all the necessary machinery to work with a language is undoubtedly strengthening and potentially character building. It requires a discipline and toughness (especially if you don't particularly enjoy the language and are working as a clinician!) that most other kinds of coursework do not require.

Prayer for Acceptable Words and Meditation

The Bible provides us with many, many models of prayer, which, of course, are aids (for cripples like me) to praying. Here is one I find myself regularly in need of using from Psalm 19:

"Let the words of my mouth
and the meditation of my heart
be acceptable in your sight,
O YHWH, my rock and my redeemer."

PNEUMATOLOGIA

That's the title of a comprehensive work on the Holy Spirit produced by John Owen in 1674. I'm beginning to poke away at it, and it looks to be exhilarating material. No one, to my knowledge, has ever produced such a fulsome treatment of the Spirit. It is two volumes in the Gould edition (vols. 3 and 4) and totals about 1200 pages. No doubt I'll be posting here and there as light breaks into my study morning by morning. Reading Owen for me is almost always illuminating. Grand and solid truths pour forth with such force and clarity.

Pneumatologia is the title. The fuller title with subtitle is this: A Discourse concerning the Holy Spirit. An Account is Given of his Name, Nature, Personality, Dispensation, Operations, and Effects; His Whole Work in the Old and New Creation is Explained; the Doctrine concerning it Vindicated from Opposition and Reproaches. The Nature also and Necessity of Gospel Holiness; the Difference between Grace and Morality, or a Spiritual Life unto God in Evangelical Obedience and a Course of Moral Virtues, are Stated and Declared.

Christ and Culture Revisited

Recently I finished up a good book I'd been poking away at for some time (not because it's long, but because I'm slow). It's called Christ and Culture Revisited by D. A. Carson. A helpful, even-handed, fair-minded book. I've wrestled with this issue a good deal (that is, for an ordinary Christian), not from a theoretical standpoint as much as from the standpoint of a perplexed practitioner. And I got help in two main areas. First (and this was really only an aside in the book), Carson discussed what the Church is called to do as Church and what individual Christians are called to do in society as those who have particular callings and circumstances. Second, I was also convinced that the standard models are all of them truncated and reductionistic. Many have good things to say, but none of the standard models covers all the ground.

I recommend this book as a way of steering clear of extremes and reductionisms. Carson attempts to ground an understanding of Christ and Culture in the Bible's storyline, such that any model which is jarring to the Bible's narrative and teleology is judged wanting. He also discusses some of the main movers and shakers, which helps with orientation. Now while I've found this book helpful, I don't think it's the last word on this issue, nor does it address all the issues. But it is a good way into the discussion and thinking through the tensions we feel.

God's Clear Voice

You won't want to miss the NCC sermon from last Lord's Day on Gal. 1:6-9, which may be found at the website. Andrew Fulton preached a God- and Word-centered message that is timely as we consider commitments in the new year, like regular, day in and day out Bible reading. So if you're looking for encouragement to take in God's Word like your life depended on it (for it does), the sermon won't dissappoint. Andrew urges upon us a "diligent delight" in "God's clear voice" in Scripture. Who wouldn't want to heed that call?

Puritan Spirituality and American Evangelicalism

And here's the third and final point of J. I. Packer's three particular points of contrast between Puritan spirituality and American evangelicalism:

It seems undeniable that the Puritans' passion for spiritual integrity and moral honesty before God, their fear of hypocrisy in themselves as well as in others, and the humble self-distrust that led them constantly to check whether they had not lapsed into religious play-acting before men with hearts that had gone cold towards God, has no counterpart in the modern-day evangelical ethos. They were characteristically cautious, serious, realistic, steady, patient, persistent in well-doing and avid for holiness of heart; we, by contrast, too often show ourselves to be characteristically brash, euphoric, frivolous, superficial, naive, hollow and shallow (A Quest for Godliness, Packer, 217).

Well, this finishes Packer's three points of contrast between the Puritans and American evangelicals. But you can be sure that there will be more of Packer and the Puritans at this site before too long.

Puritan Spirituality and American Evangelicalism

Here's the promised second part of Packer's three particular points of contrast between the Puritans and American evangelicals:

We observe that whereas the experimental piety of the Puritans was natural and unselfconscious, because it was so utterly God-centered, our own (such as it is) is too often artificial and boastful, because it is so largely concerned with ourselves. Our interest focuses on religious experience, as such, and on man's quest for God, whereas the Puritans were concerned with the God of whom men have experience, and in the manner of his dealings with those whom he draws to himself. The difference of interest comes out clearly when we compare Puritan spiritual autobiography—Grace Abounding, say, or Baxter's autobiography, or the memoirs of Fraser of Brea—with similar works of our own day. In modern spiritual autobiography, the hero and chief actor is usually the writer himself; he is the centre of interest, and God comes in only as a part of his story. His theme is in effect 'I—and God.' But in Puritan autobiography, God is at the centre throughout. He, not the writer, is the focus of interest; the subject of the book is in effect 'God—and me.' The pervasive God-centredness of Puritan accounts of spiritual experience is a proof of their authenticity, and a source of their power to present God to the modern reader. But when experience of God is told in a dramatised and self-glorifying way, it is a sure sign that the experience itself, however poignant, lacked depth, if, indeed, it was genuine at all (A Quest for Godliness, Packer, 216-217).

This description by Packer resonates with my experience of the Puritans and of modern evangelicalism. The sheer God-centeredness of the Puritans stands starkly over against our utter man-centeredness. So once again, I thank God for the Puritans (and many others, even some contemporaries who've followed in the train of God-centeredness that goes all the way back to the Bible itself) for leading me to God, not man, not self.

The Un-Mission Mission

Last Lord's Day, New Covenant Church of Naperville, our home church, heard the third of three consecutive messages on the church's central mission: speading ahead the Word to triumph in the world.  "Gossiping the Gospel," as Jacob Reynolds (following Stott, I believe) put it two weeks ago. This past Sunday pastor Matt Newkirk brought a word about the Word from Genesis 11. You may listen to the exposition here, which was quite good. 

Matt gave us four characteristics of "unmission" from Genesis 11:1-9:

1) Unmission is fueled by an overestimation of self
2) Unmission is fueled by an underestimation of God
3) Unmission results in frustration
4) Unmission is cured by the Great Commission

In applying how the mission of the church works out for the corporate body, made up of many parts (Matt reminded us that the hand is not a mouth, but does have a role in relation to the mouth), Matt encouraged a corporate mentality of evangelism and missions. He said that while every member of the church is not gifted to be a mouthpiece, everyone can do the following:

1) Pray
2) Invite someone to church
3) Support a missionary financially
4) Look for opportunities to share Christ

This sort of corporate mentality in thinking about the Great Commission is, I believe, an area where at least the individualistically-oriented American church needs to grow immensely. In my judgment, we have work to do in continuing to think through more thoroughly every-member ecclesiatical evangelism and global missions. Perhaps more on this later.

The Most Beautiful Among Women

From time to time I'm overwhelmed with God's grace to me. Frequently this happens as I experience what a gift my wife Emily is. She is, without question, the most beautiful among women. When I married her, I knew she was beautiful. But the half hadn't been told or revealed to me! I might say with Job, with different wording and application, that I had heard of God's handiwork with the hearing of the ear, but now my eye sees! A wonderful wife's worth is simply incalculable. O the depths of the riches! My wife's worth is above gold, yes, even fine gold, and the jewels adorning her, they outshine the brightest of them all.

My council to younger men: in seeking a wife, you ought not to undervalue the wisdom and glory of God's Word on this matter. You ignore God's Word here at your peril. Wounds and sorrow will you get for yourself if you choose a wife unwisely. So, dear younger brothers in the faith, take heed to God's wise Word as you seek a helper and life-long companion. It's the second most important step and act of trust you will ever make.

Puritan Spirituality and American Evangelicalism

Yesterday in a tribute to the Puritans and thanks to God I posted that I would be giving three particular Packer-produced points of contrast between the Puritans and American evangelicals. The first is this:

We cannot but conclude that whereas to the Puritans communion with God was a great thing, to evangelicals today it is a comparatively small thing. The Puritans were concerned about communion with God in a way that we are not. The measure of our unconcern is the little that we say about it. When Christians meet, they talk to each other about their Christian work and Christian interests, their Christian acquaintances, the state of the churches, and the problems of theology—but rarely of their daily experiences of God. Modern Christian books and magazines contain much about Christian doctrine, Christian standards, problems of Christian conduct, techniques of Christian service—but little about the inner realities of fellowship with God. Our sermons contain much sound doctrine—but little relating to the converse between the soul and the Savior. We do not spend much time, alone or together, in dwelling on the wonder of the fact that God and sinners have communion at all; no, we just take that for granted, and give our minds to other matters. Thus we make it plain that communion with God is a small thing to us. But how different were the Puritans! (A Quest for Godliness, Packer, 215-216).

This was written in 1990. And while I think the point stands strongly, I do think that there has been an awakening in certain quarters to the life of communion with God. I also think, however, that there has also perhaps been a worsening of the situation in other quarters.

Thankful for the Puritans

Among the many blessings for which I am thankful today, this Thanksgiving, in the year of our Lord 2010, I'm deeply thankful for the Puritans. Yes, I'm talking about the lot that came to America who not only get short shrift in the terrible history textbooks of our times, but also who get repeatedly (this continues) misunderstand and even slandered. 

In tribute to them and gratitude to God, I want to post a short series of posts in the next few days that set Puritan spirituality over against American evangelicalism. This helps, I think, with perspective. We tend to think way too much of ourselves, not realizing that many of our forebears in the faith outstripped us in so many ways, putting our faith to shame, making me want to weep from time to time over the present state of our Christian experience. To give some perspective on the Puritans, I want to turn to J. I. Packer's A Quest for Godliness, which I've already done at this blog a number of times.

Anyone who knows anything at all about Puritan Christianity knows that at its best it had a vigour, a manliness, and a depth which modern evangelical piety largely lacks. This is because Puritanism was essentially an experimental faith, a religion of 'heart-work,' a sustainded practice of seeking the face of God, in a way that our own Christianity too often is not. The Puritans were manlier Christians just because they were godlier Christians (A Quest for Godliness, 215).

Packer then goes on to give three particular points of contrast between the Puritans and American evangelicals.  More on this on the morrow.  For now, Thank you, Gracious God and Heavenly Father, for giving the Puritans to the church as a portion of our rich heritage. "The lines have fallen for me in pleasant places; indeed, I have a beautiful heritage" (Ps. 16:6).

Politics Put in Proper Perspective

Amid our politically charged atmosphere, putting politics in proper perspective is in order. On second thought, putting politics in proper perspective is always in order. And Isaiah 6 does this handily. So it would be good for us to ponder it often—and see the political powers that be in the light of the glory of the Lord.

"In the year that king Uzziah died. . . " (Isa. 6:1). He had reigned some forty years. But there he lay, motionless, breathless, lifeless. I'd say he lacked the royal dignity and public pomp once characterizing his reign as he lay there a bag of decomposing bones. Over against Uzziah's finite life and reign, Isaiah sees "the Lord sitting upon a throne, high and lifted up" (Isa. 6:1). Uzziah is long gone; YHWH is still reigning. For as another Scripture tells us,YHWH is King forever: "YHWH sat enthroned at the flood; YHWH sits enthroned, King forever" (Ps. 29:10; translation mine). He rules in salvation and judgment over the nations, and the most potent potentates fade before his majesty. 

Another important text that comes to mind in the wake of North Korea's inflamatory in-your-face actions against South Korea is Ps. 46:8-11:

Come, behold the works of YHWH,
how he has wrought desolations on the earth.
He makes wars cease to the end of the earth;
he breaks the bow and shatters the spear;
he burns the chariots with fire.
'Be still, and know that I am God.
I will be exalted among the nations,
I will be exalted in the earth!'
YHWH of hosts is with us;
the God of Jacob is our fortress.

A Diabolical Science

Calvin, commenting on Ps. 29, speaks this wisdom:

Philosophers think not that they have reasoned skillfully enough about inferior causes, unless they separate God very far from his works. It is a diabolical science, however, which fixes our contemplations on the works of nature, and turns them away from God.

We could substitute, today, naturalistic scientists (and those who unwaveringly bow before and follow them) in the place of naturalistic philosophers. But the same diabolical science is still practiced and believed, separating God very far from his works. Naturalism and functional deism, as I've noted before, have a stranglehold on our society. Sadly this all too often includes professing Christians who, reading the likes of Ps. 29, should know better. We should be ashamed of how little we acknowledge God's almighty hand in the created order. Those in his temple should be incessantly shouting, "Glory!" (Ps. 29:9). 

O show us your glory, thundering God of glory, O show us your holy majesty and might, that we might give you, YHWH, the glory due your name, and worship you in the splendor of holiness.

Through the Precious Blood

Following the same vein as the last post, here's another song, this time from Sovereign Grace Praise, that Em and I have been enjoying and laying up: Through the Precious Blood.  The lyrics are by Mark Altrogge with Sovereign Grace Praise.  It's from the Come Weary Saints CD.

You have ordained every breath we take
In pleasure or pain, there is no mistake
Gladness and grief, both are in Your hand
And sufferings brief carry out Your plan
And our fleeting sorrows
Will yield an endless prize
When some bright tomorrow
We’ll see You with our eyes, and

Grace upon grace flows down, flows down
Grace upon grace flows down, flows down
Through the precious blood of Christ

Father of lights, Giver of all grace
Your mercies crown our lives all our days
River of Life, quench our thirsty souls
For no true delight does Your love withhold
And in every season
We are satisfied
For just one reason
Christ was crucified, and

All good gifts, every good thing
Comes to us freely, so freely
All good gifts, every good thing
Comes to us freely, so freely
Through the precious blood
Through the precious blood

© 2008 Sovereign Grace Praise (BMI)

When Trials Come

One of the routines my wife and I have developed is one of routinely considering the pain and suffering coming our way at God's sovereign appointment.  Doesn't sound fun, does it?  Sound morbid?  Perhaps.  It could be.  Or perhaps, and more likely, it's a sober practice to help prevent inebriation with the silliness and banality and superficiality of our world—this world that numbs us so thoroughly with television and entertainment and vacations and so on, all the way up to the day of meeting the Judge of all the earth, who will consign each to everlasting heaven or everlasting hell.  Perhaps this routine then is part of what God is using to steel us and give us backbone to prepare for our terminal cancer or brain injury or heart attack or lost baby or fierce persecution or whatever (our fill-in-the-blank day of dark news).  And I highly recommend it.

This routine includes regularly laying up Scripture, not least the promises of God; praying for God to make us ready for the day when death beckons, not least if it comes early; and also laying up Gospel-soaked lyrics from psalms, hymns, and Spirit-songs.  What follows is one such Gospel song which we've enjoyed and pondered of late.  It's called When Trials Come, written by the Gettys. 

When trials come, no longer fear
For in the pain our God draws near
To fire a faith worth more than gold
And there his faithfulness is told
And there his faithfulness is told

Within the night I know your peace
The breath of God brings strength to me
And new each morning mercy flows
As treasures of the darkness grow
As treasures of the darkness grow

I turn to wisdom not my own
For every battle You have known
My confidence will rest in You
Your love endures; Your ways are good
Your love endures; Your ways are good

When I am weary of the cost
I see the triumph of the cross
So in its shadow I shall run
Till You complete the work begun
Till You complete the work begun

One day all things will be made new
I'll see the hope You called me to
And in Your kingdom, paved with gold
I'll praise Your faithfulness of old
I'll praise Your faithfullness of old

—Keith and Kristin Getty, 2005 Thankyou Music

The Road Not Taken

Robert Frost (1874-1963) wrote a famliar poem often seen and quoted.  For example, my wife has routinely heard and seen it in the public school system.  In the right context, the poem is inspiring.  Applied to the wrong context, it is frightening.  But since I like it a good deal, I'll reproduce it here.  It's called The Road Not Taken.

Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;

Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that, the passing there
Had worn them really about the same,

And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I--
I took the one less traveled by,
And that has made all the difference.

(For biographical background, click here.)

Sermon on Missions for Middle America

Now two Sundays ago, New Covenant Church Pastor Andrew Fulton preached on Rom. 15:14-21.  The sermon is titled Motivated by Mission.  I'm not sure I've ever heard a more stirring call to world missions.  It certainly was the most solid and salutary message on missions for Middle America that I've ever heard.  I highly commend it.  Not least for Napervillians!  But a word to the wise: have a listen when you're pride won't keep you from hearing aright.  Maybe the sovereign Spirit will be pleased to blow on you and fan into a flame a renewed or brand new passion for King Jesus' global cause and fame. 

Were one able to watch this sermon on video, I would also commend it as a model of both clear structure and flow in the sermon along with freedom in the pulpit from a manuscript.  Andrew, still a young man (thirty-one, if I'm not mistaken), possesses considerable gifts.  And one I appreciate most is his freedom in the pulpit.  That freedom produces a back and forth between hearer and listener that is, of course, much harder to achieve when one is tied to every word of a manuscript.  In the sermon God's Word is mediated through Andrew's personality in a way that connects that divine Word with people in the pew with relative ease.  Or so it seems.

The message begins with a jab at our all-too-often pathetic response to missionary letters—and then proceeds to commend the greatest missionary support letter ever written to stir us up!  And at least this sinner-turned-saint found his heart significantly stirred and corrected.  Yet again, under the ministry of that Word above all earthly powers!

(Concerning this jab: my wife and I recounted it back at home over a meal and found ourselves enjoying great big belly laughs—the kind that leave you on the floor.  Priceless satire.  And powerful.)

The Most Necessary Part of Our Wisdom

Yesterday I said another word from Owen was forthcoming.  And I said it would address the charge that maintaining the soul in a frame a "self-abasement, condemnation, and abhorrency" (Owen's wording) does not tend toward morbid introspection.  Well, here is Owen's take on this issue:

To keep our souls in a constant frame of mourning and self-abasement is the most necessary part of our wisdom with reference unto all the ends of the life of God; and it is so far from having any inconsistency with those consolations and joys which the gospel tenders unto us in believing, as that it is the only way to let them into the soul in a due manner.  It is such mourners, and those alone, unto whom evangelical comforts are administered (Isa. 57:18).

Can anyone tell me that their deepest Christian experience in walking with God does not bear this out?  I cannot for the life of me see how this is out of step with Scripture and the Spirit.  It certainly fits my own experience walking with God.  Like hand in glove.

"Blessed/Happy are the poor in spirit. . . . Blessed/Happy are those who mourn. . . ." (Mt. 5:3-4).  And blessed are those who are "sorrowful, yet always rejoicing" (2 Cor. 6:10).

How's Your Posture?

Among the stances and strategies the disciple must take against sin in the soul is this posture described by John Owen in a little work called On the Dominion of Sin and Grace (Works, vol. 7, 532):

No frame of mind is a better antidote against the poisin of sin. . . . God hath a continual regard unto mourners, those that are of a 'broken heart and a contrite spirit.' It is the soil where all grace will thrive and flourish. A constant due sense of sin as sin, of our interest therein by nature and in the course of our lives, with a continual afflictive rememberance of some such instances of it as have had peculiar aggravations, issuing in a gracious self-abasement, is the soul's best posture in watching against all the deceits and incursions of sin. And this is a duty which we ought with all diligence to attend unto.

Does this sound like morbid introspection to you?  Well, in a tomorrow's post I'll give Owen's take on the charge that this produces morbid introspection.

Nonsense Up With Which We Shall Not Put

What follows was swiped from a recent post by Doug Wilson giving writing counsel:

In the 18th century, during the ascendancy of the English dictionary makers and grammarians, it was foolishly thought that Latin was superior to English, and that things that couldn't be done in Latin, like ending sentences with prepositions, shouldn't be done in English. This is where we get the absurd rule that one must never, ever end a sentence with a preposition. As Winston Churchill put it, "that's the sort of nonsense up with which we shall not put."

Ahh, grammar and godliness.  Music to my ears, honey to my tongue, refreshment to my bones.

The High Hope of Heaven

Speaking of the high hope of heaven in Puritan spirituality, J. I. Packer speaks thus: 

Sustained by such a hope, the believer can and should face the last enemy squarely and get ready to take death in stride when it comes; and such preparation of heart and mind for passage out of this world into the immediate presence of God was, in fact, a major theme of all Puritan spirituality (A Quest for Godliness, 212).

Having been saved in hope (Rom. 8:24), and having a hope laid up for us in heaven (Col. 1:5), we should be fully prepared by the Word and Spirit to depart into the bosom of God, right?  But are we?  We, I mean, Americans, who are all too often all too cozy here. 

O God in heaven, God of all hope, cause us to know the hope to which we have been called, its everlastingness, its solidity, its certainty!  That you might be glorified in our deaths!  Help us to live and die well!  Yes, indeed, O Father, for your great name's sake!

The Spirit of Ardor and Order

A compact statement of the Spirit's ministry in 1 Corinthians 13 and 14 put in a memorable way by David Garland is this: "The Spirit of Ardor is the Spirit of Order" (Vanhoozer, Treier, Wright, eds.; The Theological Interpretation of the New Testament, 105).

The Portion of the Ransomed of the LORD

Isaiah 35 contains many images and themes that are developed more fully in chapters 40-55.  By one reckoning, even about ninety percent of the words in Isaiah 35 recur in chapters 40-55.  So already in Isaiah 35 we're looking ahead to the salvation and restoration that breaks forth in Isaiah 40.  And one little word at the end of chapter 35 fells and dispels all enemies of sin and sadness, driving away clouds of gloom and despair:

"And the ransomed of the LORD shall return
and come to Zion with singing;
everylasting joy shall be upon their heads;
they shall obtain gladness and joy,
and sorrow and sighing shall flee away."

So "break forth into singing and cry aloud," O redeemed of the LORD!

No Greater Incentive for Holiness

In On Mortificaton of Sin, in a section on considering the evil of sin, John Owen urges the believer to consider how sin "grieves the holy and blessed Spirit":

Now, if there be any thing of gracious ingenuity left in the soul, if it be not utterly hardened by the deceitfulness of sin, this consideration will affect it.  Consider who and what thou art; who the Spirit is that is grieved, what he hath done for thee; and be ashamed.  Among those who walk with God, there is no greater motive and incentive unto universal holiness, and the preserving of their hearts and spirits in all purity and cleanness, than this, that the blessed Spirit, who hath undertaken to dwell in them as temples of God, and to preserve them meet for him who so dwells in them, is continually considering what they give entertainment in their hearts unto, and rejoiceth when his temple is kept undefiled.

"How shall we who died to sin still live in it?" (Rom. 6:2).  "Grieve not the Spirit of God, by whom you were sealed for the day of redemption" (Eph. 4:30).

On Mortification for Teenagers!

Recently I've posted a number of times from John Owen's justly famous work On the Mortification of Sin.  I'll be lecturing on Owen this coming Sunday to adults, and this work will factor in significantly for my subject matter.  It is interesting to note that the little treatise on mortification of sin was originally a sermon series to college students—to teenagers (!)—while Owen was dean of Christ Church and vice-chancellor of Oxford University.  Having recently read this work with my wife, it boggles the mind to think that this was matter for the nourishment of teenagers, yet today Owen's material is regarded as far too heavy even for adults!

Hebrew Poetry

What ought one to expect when delving into Hebrew poetry?  How ought one to think about the distinctive features of Hebrew poetry to understand what it is doing?  David L. Peterson and Kent Harold Richards have written a brief and helpful book that answers these kinds of questions.  It's called Interpreting Hebrew Poetry. 

Here's a sample which gives you an idea of what's different about Hebrew poetry from, say, English poetry, and therefore gives the reader pointers for how to understand Hebrew poetry (p. 47):

Rythm in Hebrew poetry works in a way quite distinct from the way in which meter is often understood to function in the poetry of many other languages. . . . Rather than seeking or expecting the sort of uniformity that meter typically generates in poems written in other languages, one anticipates a delicate balance between regularity and variation.

In sum, Hebrew poetry possesses rhythm, not meter.  Such rhythm, often described in rhythmic patterns, is distinctive because it functions differently from meter.  As a result, one may read Hebrew poetry looking for both rhythmic regularity and variety, not metric predictability.

Directions for Killing Sin

How shall we go about killing sin?  In chapter 14 of On Mortification of Sin, John Owen gives specific directions for this work.  I'll post here the substance of these directions:

"Set faith at work on Christ for the killing of thy sin.  His blood is the great sovereign remedy for sin-sick souls.  Live in this, and thou wilt die a conqueror; yea, thou wilt, through the good providence of God, live to see thy lust dead at thy feet" (p. 79).

There's Knowing and then There's Knowing

Regarding knowledge, what is the difference between believers and unbelievers?  Hear Owen, who needs to be heard, in my judgment, in our time, in our context, because I'm not sure we get this.  (By the way, the quotation follows working through many texts; Owen is not driven by philosophy but by Scripture!)

"The difference between believers and unbelievers as to knowledge is not so much in the matter of their knowledge as in the manner of knowing.  Unbelievers, some of them, may know more and be able to say more of God, his perfections, and his will, than many believers; but they know nothing as they ought, nothing in a right manner, nothing spiritually and savingly, nothing with a holy, heavenly light.  The excellency of a believer is, not that he hath a large apprehension of things, but that what he doth apprehend, which perhaps may be very little, he sees it in the light of the Spirit of God, in a saving, soul-transforming light; and this is that which gives us communion with God, and not prying thoughts or curious-raised notions" (John Owen, Works, vol. 6, p.69).

This needs to be recalled especially by those who study a lot or those who make a living by studying.

What We Really Know

"We speak much of God, can talk of him, his ways, his works, his counsels, all the day long; the truth is, we know very little of him. Our thoughts, our meditations, our expressions of him are low, many of them unworthy of his glory, none of them reaching his perfections" (John Owen, Works, vol. 6, p. 64).

Humanity Laid Low, YHWH Highly Exalted

Last Friday I posted an encouraging text in Isaiah: 2:11-12.  It comes in the middle section of the chiastic structure of Isaiah 1-5 (A, B, C, B',A'; 1:2-31//5:1-30; 2:1-5//4:2-6; 2:6-4:1).  Here's how it looks.

A: 1:2-31 (An Indictment of Judah and Jerusalem)
     B:  2:1-5 (The Eschatological Glory of Mount Zion )
          C: 2:6-4:1 (Proud Humanity Laid Low, Holy YHWH Highly
          Exalted)
     B': 4:2-6 (The Eschatological Glory of Mount Zion)
A': 5:1-31: (An Indictment of Judah and Jerusalem)

Structurally, 2:6-4:1 is the focus or high moment of Isaiah 1-5.  What is its message?  It is this: all that is lofty and lifted up among men will be brought low, and YHWH alone, high and holy, will be exalted in that great day, the day of God, that great eschatological day so often in prophetic view in the Scriptures. 

Hasten that day of God, O Sovereign Lord Almighty!  The holy heart breaks for that day when you alone will be exalted and praised and made much of!

The Danger of Unmortified Sin: Loss of Peace and Strength

In chapter 10 of John Owen's On Mortification of Sin, Owen discusses the manifold danger of unmortified sin.  One of the dangers is a loss of peace and strength all one's days.  Of this he says:

To have peace with God, to have strength to walk before God, is the sum of the great promises of the covenant of grace.  In these things is the life of our souls.  Without them in some comfortable measure, to live is to die.  What good will our lives do us if we see not the face of God sometimes in peace?  If we have not some strength to walk with him?  Now, both these will an unmortified lust certainly deprive the souls of men of.  This case is so evident in David, as that nothing can be more clear.  How often doth he complain that his bones were broken, his soul disquieted, his wounds grievous, on this account!  Take other instances: Isa. 57:17, 'For the iniquity of his covetousness I was wroth, and hid myself.'  What peace, I pray, is there to a soul while God hides himself, or strength whilst he smites? 

A Clear and Abiding Sense

In chapter 10 of John Owen's justly famous On Mortification of Sin, we are given this direction: Get a clear and abiding sense upon your mind and consience of the guilt, danger, and evil of any and all indwelling sin that perplexes and afflicts you. Shortly I will focus in on the second element: the danger of unmortified indwelling sin.

This whole book is worthy of reading once every year or two. It's only 86 pages, and it's an exposition of Rom. 8:13. And it may be purchased here or here. To use a hackneyed expression that is actually true in this case: it's worth its weight in gold. So the price placed on this book is a virtual steal.

God's Good Design in Disability

I recently finished a little but weighty book—which touches the depths of my soul. I've now been moved to tears twice looking at the glory in this book. It's called Just the Way I Am: God's Good Design in Disability by Krista Horning. You may purchase it at Desiring God.


I'm a physical therapist, and I'll be giving a copy to my colleagues. Most of them are not Christians, but some of them may appreciate it. At least this is my hope and prayer. Perhaps those who are not believers may be drawn in by the good news of this book.

Inconceivably Evil

How evil is the sin that a believer allows to abide in his or her heart?  Here at least is John Owen's estimation, with which I agree, and which I think accords with Holy Writ:

"There is inconceivably more evil and guilt in the evil of [a believer's] heart that doth remain, than there would be in so much sin if [he or she] hadst no grace at all."

In other words, sinning against the light, mercy, grace, love, power, wisdom, truth, and authority of the Father, Son, and Spirit is infinitely grievous.

YHWH Alone Will Be Exalted in that Day

Speaking of that great day of the Lord:

"The haughty looks of man shall be brought low,
and the lofty pride of men shall be humbled,
and YHWH alone will be exalted in that day.
For YHWH of hosts has a day
against all that is proud and lofty,
against all that is lifted up--and it shall be brought low . . ." (Isa. 2:11-12). 

Don't you just love it when the word of the Lord speaks this way?

Greek, Hebrew, and the Love of Christ

"The main point is, with all and above all, study the Greek and Hebrew Bible, and the love of Christ" (John Wesley, 1703-1791).

Creation Sings the Father's Song

Emily and I have been thoroughly enjoying Keith and Kristyn Getty's album "awaken the dawn."  It may be purchased at amazon. What follows are the soaring gospel-soaked lyrics of the third song on the CD, one of our favorites:

Creation sings the Father's song
He calls the sun to wake the dawn
And run the course of day
Till evening falls in crimson rays
His fingerprints in flakes of snow
His breath upon this spinning globe
He charts the eagle's flight
Command's the newborn baby's cry

Hallelujah!
Let all creation stand and sing
Hallelujah!
Fill the earth with songs of worship
Tell the wonders of creation's King

Creation gazed upon his face
The ageless One in time's embrace
Unveiled the Father's plan
Of reconciling God and man
A second Adam walked the earth
Whose blameless life would break the curse
Whose death would set us free
To live with Him eternally

Hallelujah!
Let all creation stand and sing
Hallelujah!
Fill the earth with songs of worship
Tell the wonders of creation's King

Creaton longs for His return
When Christ shall reign upon the earth
The bitter wars that rage
Are birth pains of a coming age
When He renews the land and sky
All heav'n will sing and earth reply
With one resplendent theme
The glories of our God and King!

YHWH: It's ALL Mine

"The earth is YHWH's, and the fullness thereof; the world, and those who dwell therein" (Ps. 24:1).

The Second Coming

Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the center cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.

Surely some revelation is at hand;
Surely the Second Coming is at hand;
The Second Coming!
Hardly are those words out
When a vast image out of Spiritus Mundi
Troubles my sight: somewhere in sands of the desert
A shape with lion body and the head of a man,
A gaze blank and pitiless as the sun,
Is moving its slow thighs, while all about it
Reel shadows of the indignant desert birds.

The darkness drops again; but now I know
That twenty centuries of stony sleep
Were vexed to nightmare by a rocking cradle,
And what rough beast, its hour come round at last,
Slouches towards Bethlehem to be born?

—William Butler Yeats [1865-1939]

(For background, click.)

Were the Puritans Puritanical? (Part 6)

"Contrary to a popular misconception, the Puritans were not squeamish about physical or erotic contact between couples.  Thomas Gataker said that 'the Holy Ghost did allow some such private dalliance and behavior to married persons between themselves as to others might seem dotage.'  Many Puritan writers used Genesis 26:8, which describes Isaac's fondling of Rebekah, to argue that erotic love was legitimate.  One of them commented that in marriage 'a play-fellow is come to make our age merry, as Isaac and Rebecca sported together,' while Gouge cited the same passage to charge husbands who reject such contact as taking no more delight in their own wives than in any other women.  Perkins described one of the ways by which couples should show 'due benevolence' to each other as 'by an holy kind of rejoicing and solacing themselves with each other,' in connection with which he mentioned kissing" (Ryken, Worldly Saints, p. 45).

True Spiritual Mortification

"Hatred of sin as sin, not only as galling or disquieting, a sense of the love of Christ in the cross, lie at the bottom of all true spiritual mortification" (John Owen, vol. 6, Works, p. 41).

Thinking for the Sake of Loving God and Others in God

The Desiring God national conference turned out once again to be invigorating.  My wife and I needed to be stirred out of dullness (especially me), needed to rethink thinking as a means of loving God more, needed to be reminded of some basics in this God-centered cosmos.  All of the speakers convicted us with their messages.  Even Rick Warren, to my pleasant surprise.  For instance, he said (as did my hero John Owen long ago in different language), you only know what you practice, only believe what you practice.  If we say we believe something and don't act on it, we don't really believe.  Sounds like James 2, doesn't it?  Faith without works is dead.

The highlight of the weekend was, oddly perhaps, the presentation of John Piper with a Festschrift by editors Justin Taylor and Sam Storms.  It moved me to tears.  John Piper is, by God's free grace, a truly great man.  Yes, warts and all.  (If we know how to value greatness, that is, in relation to the object of one's love.)  His influence under the sweet, mysterious movement of the Spirit is incalculable.  The man's God-centered, Christ-exalting, man-abasing, soul-stirring and soul-satisfying preaching has fed thousands upon thousands upon thousands.  It has slain God-belittling pride and man-centeredness millions of times over.  And it did so again for me this past weekend. 

As Piper approaches his last days of preaching and leading as a pastor of Bethlehem Baptist Church, we would do well to listen carefully to him.  He is one of the greatest preachers, not only of our time, but doubtless of all time.  And this, not because he has mastered all the books and advice and how-tos of the preaching sages (I doubt he even reads them), but because God in Christ has been supreme in that holy act, not the sermon.  The structure of the message, the expositor's prowess in navigating a passage, the rhetoric of the message, the hearers of that message, and so on—these have not been supreme.  God has!  God himself in Christ by the Spirit has been supreme.  Gloriously supreme!  And for this above all else John Piper has been a great preacher.  For this he is among the greats of all Christian history.  For this I love this man whom I've never met, to the bottom.  For it is in this that I and thousands upon thousands have been led to love God more.  So for this I bless and thank and praise and exult in God—from whom and through whom and to whom are all things.  To him be glory forevermore!

May God be pleased to raise up generations of preachers in the wake of Piper's legacy of God-centeredness to carry on and forward, without shame and without apology, openly and boldly, Piper's vision of God's supremacy in all things for the joy of all peoples.  The Church and world need nothing more than God-glorifying, Christ-exalting, man-abasing, soul-satisfying preaching.

I Got a Good One

The title of this year's Desiring God National Conference is this: Think: The Life of the Mind & The Love of God.  It's being held this weekend at the Minneapolis Convention Center.   My wife Emily and I are going to celebrate our third anniversary.  When I asked my wife what she'd like to do for our anniversary, this conference was her answer.  Oh boy, oh boy, oh boy!  How grateful I am to be married to this woman!  I got a good one.  How many wives would suggest a weekend like this?

Were the Puritans Puritanical? (Part 5)

"The Puritans rejected asceticism because of their firm grip on the doctrine of creation.  In their view, it was God who had created people as sexual beings.  Thus William Whately could claim that 'the Author of nature hath appointed this union betwixt one man and one woman,' while William Perkins was assured that marriage 'was ordained by God in Paradise.'  Robert Cleaver spoke of marriage as a 'coupling together of two persons into one flesh . . . according unto the ordinance of God'" (Ryken, Worldly Saints, pp. 44-45.)

John Owen on the Mortification of Sin (Part 2)

John Owen on mortifying sin (now, positively, that is, what it is):

It consists in three things:

1)  In a habitual weakening of it. . . .  The first thing in mortification is the weakening of this habit of sin or lust, that it shall not, with that violence, earnestness, frequency, rise up, conceive, tumultuate, provoke, entice, disquiet, as naturally it is apt to do (Jas. 1:14-15). . . .

2)  In a constant fighting and contending against sin.  To be able always to be laying load on sin is no small degree of mortification. . . .

3)  In success.  Frequent success against any lust is another part and evidence of mortification.  By success I understand not a mere disappointment of sin, that it be not brought forth nor accomplished, but a victory over it, and pursuit of it to a complete conquest.  For instance, when the heart finds sin at any time at work, seducing, forming imaginations to make provision for the flesh, to fulfil the lusts thereof, it instantly apprehends sin, and brings it to the law of God and love of Christ, condemns it, follows it with execution to the uttermost.

Now, I say, when a man comes to this state and condition, that lust is weakened in the root and principle, that its motions and actions are fewer and weaker than formerly, so that they are not able to hinder his duty nor interrupt his peace—when he can, in a quiet, sedate frame of spirit, find out and fight against sin, and have some success against it—then sin is mortified in some considerable measure, and, notwithstanding all its opposition, a man may have peace with God all his days . . . (Works, vol. 6, pp. 28-32).

John Owen on the Mortification of Sin (Part 1)

John Owen on mortifying sin (first, negatively, that is, what it is not):

1)  To mortify a sin is not utterly to kill, root it out, and destroy it, that it should have no more hold at all nor residence in our hearts.  It is true this is that which is aimed at; but this is not in this life to be accomplished.  There is no man that truly sets himself to mortify any sin, but he aims at, intends, desires its utter destruction, that it should leave neither root nor fruit in the heart or life. . . . 

2)  I think I need not say it is not the dissimulation of a sin.  When a man on some outward respects forsakes the practice of any sin, men perhaps may look on him as a changed man.  God knows that to his former iniquity he hath added cursed hypocrisy, and is got in a safer path to hell than we was in before.  He hath got another heart than he had, that is more cunning; not a new heart, that is more holy.

The Covenant of Redemption

Many theologians have spoken of a covenant of redemption.  I have often wondered, while very sympathetic to the doctrine, if there is much exegetical basis for it, not just conceptual.  While meditating recently on Tit. 1:2, I was struck by how clearly the doctrine is articulated, if not the term itself. 

Continuing the salutation, Tit. 1:2 says this: "in hope of eternal life, which God, who never lies, promised before the ages began (pro chronon aionion)."  A literalistic, wooden, and nonidiomatic rendering could be something like "before times eternal" or "before times of ages").  Now if this promise was made before the ages (i.e., before creation and time as we know it), to whom was the promise made?  Presumably it was not made to creation, for it did not yet exist.  So then to whom was it made?  Well, to the Son, of course. 

God promised the Son concerning eternal life.  He made a covenant with the Son to redeem fallen humanity, dead in sin, to restore them, and to bestow on them eternal life in the Son.  This is the covenant of redemption, planned and promised in eternity, sealed in the eternal fellowship of the Trinity, sealed by the blood of the Lamb slain before the foundation of the world.  God decreed these things "before the ages for our glory" (1 Cor. 2:7).  And it is indeed marvelous in our eyes!